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ventive genius, of any age, could never have contrived, and put together, a history of this nature. What is most wonderful is published: what has no marks of human contrivance upon it what is confiftent and harmonious, in all its parts: what accords with the ftate of the Jews, and of furrounding nations: the state of Jews and Gentiles, immediately after the days of the apoftles and firft teachers of the Gofpel, is explained by what they exhibit: the effects require just the very caufes their writings contain. Viewing these things feparately, but especially combining them together, I am obliged to fay, There is no room for fufpicion, this cannot be the forgery of impofture: it is, it cannot but be, the very truth. The paffage from which the text is taken, leads naturally into this train of reflexion. This addrefs of St. Peter was uttered, but a few weeks after the crucifixion of the LORD JESUS. He openly accuses the chief priests and rulers, as the murderers of his divine mafter: he refers to the character and miracles of his master: he refers to the ancient prophecies, which the Jews highly refpected he afferts the refurrection and afcenfion of the LORD: the afcenfion and glory

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of the LORD explain the gift of tongues, the boldness of the apostles, the fuccess of their preaching, the diffufion of the Gospel.

"Now when they heard these things, they were pricked in their hearts, and faid unto "Peter and the rest of the apostles, Men and "brethren what fhall we do? Then Peter

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faid unto them, Repent and be baptised 66 every one of you, in the name of JESUS "CHRIST, for the remiffion of fins, and ye "shall receive the gift of the Holy Ghost: "for the promife is to you and your chil

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dren, and to all that are afar off, even as 66 many as the LORD our GOD fhall call: and "in many other words did he testify and exhort, faying, Save yourselves from this untoward generation."

FROM the acccounts given us, in the Gofpels and in the Acts of the Apostles, of the character and conduct of the enemies of Christianity, nothing is more evident than that they were a perverfe fet of people. To fhew that the enemies of Christianity, of these days, merit the fame name, and ought to be regarded as fuch: that we ought

to

to fave ourselves from this "untoward gene"ration;" is the defign of our present difcourfe.

You who are firmly established in the belief of the truth of our holy religion, cannot well queftion the perversity of those who refist evidence that with you is irresistible; of those who are the enemies of GoD and of his CHRIST. It may ferve to confirm you more and more in your faith, however, to find that perversity opposes the Gospel now as well as in the beginning; that its ancient and modern enemies are diftinguished by fimilar characters and conduct; and that we ought, with the greatest care, to fave ourfelves from being endangered, enfnared and perverted by them.

WE might begin with faying, Here is a fyftem that ought not to be spoken against, that claims respect and reverence, for the fublimity of its doctrines, for the purity of its morals, for the perfection of its examples. The most perfect, and the most admired, doctrines of the fages of antiquity, are the twinkling stars of midnight, when we behold

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the Sun of Righteoufnefs: JESUS speaks as having authority: he does not require and recommend, only, but exhibits whatever is great and venerable; good and excellent; amiable and attracting: Virtues of the higheft order, tried in the severest manner, illuftrated by fufferings, and endeared by whatever commands attention, fixes admiration, enfures intereft, and gains the heart. I am fpeaking as a believer indeed, but all I have faid might be maintained on the comparison that thinks not of inspiration: all I have said, and more, has been afferted by infidels themselves. Making such profeffions, holding this language, and yet remaining the active enemies of Chriftianity, I know of no more appropriate name for them, than a perverfe generation.

WE might go on to fay, This fyftem ought not to be spoken against, because it is fo conducive to the good of fociety. Reasoning and history, and experience; the experience of ancient times; the experience of our own times; unite in this conclufion; Religion is effential to the happiness of society. For reftraining violence, for fecuring order,

for

for infpiring peace and good will, for rendering all ranks and conditions of men attentive to their respective duties; and eminent and diftinguished for what is amiable and excellent, and useful: what can ferve a patriot's purpose, the philanthropift's earnest desire, more effectually, or fo effectually, as the Gospel of JESUS? Is the man to be charged with less than perversity, who endeavours to deprive men of that Gofpel? Is not the man who would deprive us of Christianity, without fubftituting what is better fitted for promoting and fecuring the happiness of the world, an enemy of mankind?

AN infidel ought to remember, and a Chriftian is confirmed in his faith in obferving, that the Gospel has lafted longer, and has spread farther, than the systems of the ancient founders of states and religions; that it is more esteemed the longer it is ftudied and practifed by the wisest and best of men ; that it bids fair to laft to the most distant posterity. To the infidel the presumption is, to us it is more than presumption, that the Gospel is peculiarly conducive to the good of fociety; and, therefore, ought to be esteemE e 2

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